some cases it might preserve a sound part, but in no case recover an infected); and if my body may have had any physic, any medicine from another body, one man from the flesh of another man (as by mummy, or any such composition), it must be from a man that is dead, and not as in other soils, which are never the worse for contributing their marl or their fat slime to my ground. There is nothing in the same man to help man, nothing in mankind to help one another (in this sort, by way of physic), but that he who ministers the help is in as ill case as he that receives it would have been if he had not had it; for he from whose body the physic comes is dead. When therefore I took this farm, undertook this body, I undertook to drain not a marsh but a moat, where there was, not water mingled to offend, but all was water; I undertook to perfume dung, where no one part but all was equally unsavoury; I undertook to make such a thing wholesome, as was not poison by any manifest quality, intense heat or cold, but poison in the whole substance, and in the specific form of it. To cure the sharp accidents of diseases is a great work; to cure the disease itself is a greater; but to cure the body, the root, the occasion of diseases, is a work reserved for the great physician, which he doth never any other way but by glorifying these bodies in the next world. XXII. EXPOSTULATION. My God, my God, what am I put to when I am put to consider and put off the root, the fuel, the occasion of my sickness? What Hippocrates, what Galen, could show me that in my body? It lies deeper than so, it lies in my soul; and deeper than so, for we may well consider the body before the soul came, before inanimation, to be without sin; and the soul, before it come to the body, before that infection, to be without sin: sin is the root and the fuel of all sickness, and yet that which destroys body and soul is in neither, but in both together. It is the union of the body and soul, and, O my God, could I prevent that, or can I dissolve that? The root and the fuel of my sickness is my sin, my actual sin; but even that sin hath another root, another fuel, original sin; and can I divest that? Wilt thou bid me to separate the leaven that a lump of dough hath received, or the salt, that the water hath contracted, from the sea? Dost thou look, that I should so look to the fuel or embers of sin, that I never take fire? The whole world is a pile of fagots, upon which we are laid, and (as though there were no other) we are the bellows. Ignorance blows the fire. He that touched any unclean thing, though he knew it not, became unclean,[315] and a sacrifice was required (therefore a sin imputed), though it were done in ignorance.[316] Ignorance blows this coal; but then knowledge much more; for there are that _know thy judgments, and yet not only do, but have pleasure in others that do against them_.[317] Nature blows this coal;